Psalms 66:3

66:3 Say to God:

“How awesome are your deeds!

Because of your great power your enemies cower in fear ¹  before you.

Psalms 66:5

66:5 Come and witness ²  God’s exploits! ³ 

His acts on behalf of people are awesome! ⁴ 

Psalms 76:7

76:7 You are awesome! Yes, you!

Who can withstand your intense anger? ⁵ 

Psalms 89:7

89:7 a God who is honored ⁶  in the great angelic assembly, ⁷ 

and more awesome than ⁸  all who surround him?

Psalms 95:3

95:3 For the Lord is a great God,

a great king who is superior to ⁹  all gods.

Jeremiah 5:22

5:22 “You should fear me!” says the Lord.

“You should tremble in awe before me! ¹⁰ 

I made the sand to be a boundary for the sea,

a permanent barrier that it can never cross.

Its waves may roll, but they can never prevail.

They may roar, but they can never cross beyond that boundary.” ¹¹ 

Jeremiah 10:6-7

10:6 I said, ¹² 

“There is no one like you, Lord. ¹³ 

You are great.

And you are renowned for your power. ¹⁴ 

10:7 Everyone should revere you, O King of all nations, ¹⁵ 

because you deserve to be revered. ¹⁶ 

For there is no one like you

among any of the wise people of the nations nor among any of their kings. ¹⁷ 

Luke 12:5

12:5 But I will warn ¹⁸  you whom you should fear: Fear the one who, after the killing, ¹⁹  has authority to throw you ²⁰  into hell. ²¹  Yes, I tell you, fear him!

Revelation 15:4

15:4 Who will not fear you, O Lord,

and glorify ²²  your name, because you alone are holy? ²³ 

All nations ²⁴  will come and worship before you

for your righteous acts ²⁵  have been revealed.”

[66:3]  ¹ tn See Deut 33:29; Ps 81:15 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “be weak, powerless” (see also Ps 109:24).

[66:5]  ² tn Or “see.”

[66:5]  ³ tn Or “acts” (see Ps 46:8).

[66:5]  ⁴ tn Heb “awesome [is] an act toward the sons of man.” It is unclear how the prepositional phrase relates to what precedes. If collocated with “act,” it may mean “on behalf of” or “toward.” If taken with “awesome” (see 1 Chr 16:25; Pss 89:7; 96:4; Zeph 2:11), one might translate “his awesome acts are beyond human comprehension” or “his awesome acts are superior to anything men can do.”

[76:7]  ⁵ tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (me’az, “from the time of”) is better emended to מֵאֹז (me’oz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).

[89:7]  ⁶ tn Heb “feared.”

[89:7]  ⁷ tn Heb “in the great assembly of the holy ones.”

[89:7]  ⁸ tn Or perhaps “feared by.”

[95:3]  ⁹ tn Heb “above.”

[5:22]  ¹⁰ tn Heb “Should you not fear me? Should you not tremble in awe before me?” The rhetorical questions expect the answer explicit in the translation.

[5:22]  ¹¹ tn Heb “it.” The referent is made explicit to avoid any possible confusion.

[10:6]  ¹² tn The words “I said” are not in the Hebrew text, but there appears to be a shift in speaker. Someone is now addressing the Lord. The likely speaker is Jeremiah, so the words “I said” are supplied in the translation for clarity.

[10:6]  ¹³ tn The form that introduces this line has raised debate. The form מֵאֵין (me’en) normally means “without” and introduces a qualification of a term expressing desolation or “so that not” and introduces a negative result (cf. BDB 35 s.v. II אַיִן 6.b). Neither of these nuances fit either this verse or the occurrence in v. 7. BDB 35 s.v. II אַיִן 6.b.γ notes that some have explained this as a strengthened form of אַיִן (’ayin) which occurs in a similar phrase five other times (cf., e.g., 1 Kgs 8:23). Though many including BDB question the validity of this solution it is probably better than the suggestion that BDB gives of repointing to מֵאַיִן (me’ayin, “whence”), which scarcely fits the context of v. 7, or the solution of HALOT 41 s.v. I אַיִן, which suggests that the מ (mem) is a double writing (dittograph) of the final consonant from the preceding word. That would assume that the scribe made the same error twice or was influenced the second time by the first erroneous writing.

[10:6]  ¹⁴ tn Heb “Great is your name in power.”

[10:7]  ¹⁵ tn Heb “Who should not revere you…?” The question is rhetorical and expects a negative answer.

[10:7]  ¹⁶ tn Heb “For it is fitting to you.”

[10:7]  ¹⁷ tn Heb “their royalty/dominion.” This is a case of substitution of the abstract for the concrete “royalty, royal power” for “kings” who exercise it.

[12:5]  ¹⁸ tn Grk “will show,” but in this reflective context such a demonstration is a warning or exhortation.

[12:5]  ¹⁹ sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.

[12:5]  ²⁰ tn The direct object (“you”) is understood.

[12:5]  ²¹ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[15:4]  ²² tn Or “and praise.”

[15:4]  ²³ sn Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὅσιος (Josios) and not the more common NT term ἅγιος (Jagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 (LXX) to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 [LXX]) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3-4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [NIGTC], 796-97).

[15:4]  ²⁴ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[15:4]  ²⁵ tn Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiwma) in this context BDAG 249 s.v. 2. states, “righteous deed…δι᾿ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18. – B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: LBW 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”